華嚴一乘法界圖 1.49

1.49

Question: In currently speaking of 'one', how can there be what is called 'ten' within the one? Answer: In the great dhāraṇī dharma of conditioned arising, if there is no one, all things are not established. One definitely knows its characteristics to be thus. As for what is called 'one', it is not 'one' by svabhāva; it is one because it is formed through conditions. Up to 'ten': it is not 'ten' by svabhāva; it is ten because it is formed through conditions. Among all dharmas born of conditions, not a single dharma has a determinate characteristic of possessing an intrinsic nature. Because they are without svabhāva, they are unfree, which means arising without arising. 'Arising without arising' is precisely the meaning of not abiding. The meaning of not abiding is precisely the Middle Way. The meaning of the Way is that it penetrates arising and non-arising. Therefore Nāgārjuna said: 'Whatever dharma is born of causes and conditions, that I explain as emptiness; it is also explained as conventional designation, and is also the meaning of the Middle Way.' This is precisely its meaning. The meaning of the Middle Way is the meaning of non-discrimination. Because non-discriminative dharmas do not preserve svabhāva, they accord with conditions endlessly; this is also non-abiding. Therefore one should know that ten within one and one within ten mutually contain each other without obstruction, yet they are not identical to each other. The present gate of one possesses the ten gates; therefore, to clarify wisdom within, a single gate contains inexhaustible meanings. As with one gate, the others are also like this.